Is It True: When Naṣīḥah Fades, Amānah is Lifted From The Hearts?

Sincere advice (naṣīḥah) is a foundational principle in religion — if not the very essence of it — based on Prophet Muhammad’s (peace be upon him) saying: “The religion is sincere advice (al-dīn al-naṣīḥah). The Companions said: “To whom, O Messenger of Allah?” He said: “To Allah, to His Book, to His Messenger, to the leaders of the Muslims, and to their general public.” When Prophet Hūd (peace be upon him), addressed his people, he said: “And I am to you a trustworthy advisor”(7:68), making it clear that what they dismissed as foolishness was in fact sincere counsel. Their accusation of lying was countered by his affirmation of being trustworthy, not deceitful.

The words nuṣḥ and naṣīḥah are a comprehensive concept, expressing pure intentions and the aspiration to bring about good through both word and deed. The term naṣīḥah is often used to refer to speech that alerts the listener to what will benefit him/her or protect from harm. Linguistically, naṣīḥah denotes purity — the removal of impurities.

In the statement of Prophet Nūḥ (peace be upon him), “I give sincere advice” (7:62) — in the present tense — it signifies that his counsel is continuous and unceasing. Similarly, Prophet Hūd’s statement, “I am to you a trustworthy advisor,” affirms that sincere advice was a constant and defining characteristic of his.

These two verses highlight that a true believer is one for whom sincerity in giving advice is a firmly rooted trait, because sincere counsel lies at the heart of the religion.

Moreover, Prophet Hūd’s pairing of sincerity with trustworthiness carries a deeper implication: true, untainted advice can only flourish in the soil of trust. Therefore, before one can be a sincere advisor, one must first be a trustworthy person.

Before a believer can be a sincere advisor, they must first be trustworthy. Even though sincere advice stems from good intentions and a desire to bring about benefit, its first station must be self-advice. Advising the self is the foundation of any reform, enabling a person to genuinely advise others. So, if one is not sincere in advising their own soul, how can they be sincere in advising others? Sincerity here is not just to have a pure good intention, but it is to have the pure adherence to divine guidance and the earnestness to observe it. As the Quran states: “And I do not intend to differ from you in what I have forbidden you. I only desire reform to the best of my ability. And my success is only through Allah. Upon Him I rely, and to Him I turn in repentance” (11:88). This verse is a comprehensive expression of sincere counsel, trustworthiness, and all that they entail.

What is trustworthiness (amānah)? It is a quality within a person that compels him/her to uphold the rights and responsibilities they owe to others, preventing them from neglecting those duties or using them for personal gain. Its opposite is betrayal (khiyānah), which encompasses all hidden sins.

If trustworthiness means preserving duties and rights, then a person must begin by safeguarding the duty of tawḥīd (monotheism) within themselves and avoiding any association of partners with Allah (swt) — this is their naṣīḥah to Allah. Honoring the duty toward the Book of Allah – reciting it, pondering on its meaning and adhere to its guidance – constitutes the naṣīḥah to the Qur’an. Fulfilling the duty owed to the Prophet (peace be upon him) — by loving him more than one’s family, children, and everything else, and by adhering to his Sunnah— is the naṣīḥah to the Messenger (peace and blessings be upon him).

Thus, a person’s amānah (trust) in relation to the worship of Allah, His Book, and His Messenger reflects their sincerity and true devotion. The essence of this trust is captured in the verse: “You alone we worship, and You alone we ask for help (iyyāka naʿbudu wa iyyāka nastaʿīn)” (1:5). Therefore, amānah (trustworthiness) must become second nature to the believer and embodied as a natural trait. When trust is not firmly established, a person becomes vulnerable to betrayal: “O believers! Do not betray Allah and the Messenger, nor betray your trusts knowingly” (8:27). When it is absent altogether, the soul becomes susceptible to hypocrisy and shirk, rendering a person unjust and ignorant — just as Allah (swt) says: “Indeed, We offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant” (33:72).

The will, awareness, and effort to carry the divine message are the distinguishing features of the human being and the foundation of the honor that Allah (swt) has bestowed upon His servants. Therefore, one’s struggle and striving should be directed toward aligning the will and awareness with the responsibility of safeguarding the amānah (trust).

There is no dignity for one who lacks trustworthiness, and no true trustworthiness for one who employs their will and understanding in other than the religion of Allah (swt).

Today, however, in the prevailing culture, doubt and criticism have become dominant tools for reform and the foundation of what is considered knowledge. Modernity has been built upon a method of radical doubt, aimed at establishing a foundation for certain knowledge. This method rejects all givens — including moral truths — in order to reconstruct understanding on the basis of rationalism and self-critique.

When such tools permeate the thinking and awareness of society, sincere counsel (naṣīḥah) is pushed aside, and trust (amānah) finds no place. The method of sincere advice is rooted in ḥusn al-dhann — holding a good opinion of others — whereas the method of criticism is founded on rejection, suspicion, and exclusion!

Sincere advice from the servant to their Lord is the cornerstone upon which the value of naṣīḥah rests. This advice is grounded in contentment with Allah (swt) and flows from a relationship of love and devotion. From this foundation, a servant’s advice to themselves, their family, and those around them is shaped by the same spirit.

Reflect on the advice of Prophet Ṣāliḥ (peace be upon him) to his people: “So ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive” (11:61). He did not say,“My Lord will cast you into the torment of Hellfire!” In his naṣīḥah, we sense his care, compassion, and hope that their hearts would be receptive— presenting their Lord as Near and Responsive. Likewise, Prophet Shuʿayb (peace be upon him) said to his people: “So seek your Lord’s forgiveness and turn to Him in repentance. Surely my Lord is Most Merciful, All-Loving”(11:90).

Sincere advice rooted in trustworthiness gives rise to protective jealousy (ghayrah), advice based on good assumptions, a drive for reform, and humility before Allah (swt).

To preserve one’s religion, one must preserve trustworthiness, and the key to preserving trustworthiness is the continuous practice of sincere counsel. When naṣīḥah fades, amānah is lifted from the hearts. The following Hadith describes the alarming phenomenon of the loss of amānah (trust). Huthayfa Ibn Al Yaman said: “The Messenger of Allah (peace and blessings be upon him) narrated to us two ahadith. I have witnessed one of them, and I am awaiting the other. He told us that trustworthiness was placed in the depths of men's hearts. Then, they learned it from the Qur'an and then from the Sunnah. He also told us about its removal, saying: 'A man will sleep, and trustworthiness will be removed from his heart, leaving a faint trace like a small scar. Then, he will sleep again, and trustworthiness will be further removed, leaving a mark like a blister, as if an ember had rolled onto his foot and caused it to blister. You will see it raised, but it will contain nothing.'"

Indeed, the sincere believers' deepest concern is to exert their utmost effort and strive wholeheartedly to preserve the amānah upon which the faith is built.